What is there in Aba ve Ima of the world of Nekudim that makes them the “head” of the world of Nekudim in relation to the body, ZON (Zeir Anpin and Nukva)? They contain illumination from the higher Partzuf, Keter, and this light is a protection from egoistic desires, the light of Hassadim, which guards them from the desire to receive pleasure. Even if such a desire suddenly arises, the light of bestowal protects them from egoistic reception. That is why Aba ve Ima can be considered the head.

After all, how does the head differ from the body? In the corporeal world they are made of different substances—brain and flesh.

What is the difference between the spiritual head and body (Rosh and Guf)? How does thought differ from desire? After all, is desire not the only thing that was created by the Creator? The principle of the head is a separation from the desire to enjoy that it allows one to perform an action above it. That is why desires, spiritual vessels (Kelim), become a “head” that receive illumination from Hassadim, the light of bestowal, which allows them to disconnect from the desire within them and make a calculation above it, as if looking from the outside, objectively, like an independent observer.

The part where an objective decision can be made is called the head. In this lies the difference between a human being and an animal, and in general, between man and the whole of nature (inanimate, vegetative, and animate).

In the spiritual world, all distinctions are found in the essential principle, and not in the substance itself, as is the case in our world.
[19780]
From the 3^rd part of the Daily Kabbalah Lesson 7/5/10, “The Study of the Ten Sefirot“

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Question: Malchut rises to Zeir Anpin where reflected light is attracted and a Zivug occurs. The reflected light does not come from the previous Partzuf, but from the surrounding light (Ohr Makif) that was previously rejected.

What is the difference between the reflected light of Hochma of the previous level and the reflected light of Hochma of the current stage? Is it a new portion of the same light or are there differences in the light itself?

Answer: There is a huge difference between these lights. At the previous level it was Partzuf Keter, and now it is Partzuf Hochma, and various interactions take place between them.

I believe we should mechanically memorize what Baal HaSulam writes, and later, once we feel it on ourselves, it will gradually become clear how these lights enter and exit and alternate with each other.

Question: Will each of us who engage in correction merit attracting new light?

Answer: Yes, each of us will attract the light that is attracted by his soul, his Malchut.
[349484]
From the 2^nd part of the Daily Kabbalah Lesson 10/28/25, “The Study of the Ten Sefirot“

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.1.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 4

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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Question: When my friends and I discuss TES (The Study of the Ten Sefirot) lessons, it becomes clear that there are two approaches. The first approach is when a person tries to grasp each concept and apply it to himself. The second approach is when friends say that this is what smart people do, and my job is to be on duty, my task is to think about my friend, to follow RABASH’s recommendations, and everything else will come.

What does it mean to study The Study of Ten Sefirot in the spirit of Bnei Baruch?

Answer: We have to understand that mastering the upper world from our world is not an easy task. But we are able to do it.

Therefore, let’s just study. Whatever we don’t understand today, we will understand tomorrow. And perhaps over the next several lessons, everything will be more or less clear to us, and we will move forward in this way.

I know many students who are shy to ask questions and they stay back, but it will come.

Once we complete the first volume of The Study of Ten Sefirot it will become clear to us where we are, at what level we are, and how we can receive some force of the upper light.

Question: What is the correct intention when we study TES?

Answer: The correct intention is our aspiration to have a Kli at the same level and for it to be able to model the various possibilities that we read about in TES within itself.
[349430]
From the Daily Kabbalah Lesson 10/25/25, “The Study of the Ten Sefirot“

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Question: The first expulsion of the light from the Kli occurred instantaneously, whereas the second took place gradually. What does this exit of light accomplish?

Answer: The fact is that the light is expelled gradually, in principle, in the same way as it enters the Kli. Therefore, each phase of the light’s operation must be examined separately.

Question: What is the difference between the first and the second spreading of the light?

Answer: In the second case, there are already Reshimot, from the first expansion, which are superimposed upon the present one.

Consequently, the light that enters the Kli now is already multifaceted and contain additional discernments and inner frequencies within it that the Kli receives progressively, step by step.
[349481]
From the 2^nd part of the Daily Kabbalah Lesson 10/28/25, “The Study of the Ten Sefirot“

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.1.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Item 1

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3rd part of the Lesson — The Book of Zohar, “Beresheet – 1, ‘The Brightness of the Firmament'”

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The Creator created only one state, called the world of infinity. All changes happen only within us. We exist in that same world of infinity, yet instead of perceiving infinity, we perceive only ourselves.

Once, in my perception, I was united with all other souls and felt the world of infinity— boundlessness, eternity, and perfection. Then my state, my perception, changed; I began to feel that I exist in a dark, corrupted world, full of suffering, problems, chaos, pressure, and limitations.

Things kept getting worse until I reached the lowest state in which I felt myself existing among others like me, in our world, in the surrounding reality.

All this occurred solely within me, in my subjective perception of reality. Nothing changed outside. It is as if I take off my glasses and see no one around, or put them on and begin to see a completely different world.

Thus, our inner qualities changed from the level of the world of infinity to such an extent that instead of it, we now perceive this world, which bears no resemblance to the world of infinity. Yet we can return to that very same state, called the world of infinity, where everything exists in upper harmony, eternity, and perfection, where the light reigns, the good and the benevolent.

What do we need for this? We must reach the perception of that state by awakening it within ourselves. The world of infinity is concealed within us, behind many layers of concealment. Gradually, as we move from a deeper concealment to a lesser one, we reveal the world of infinity.

The stages through which I return to the perception of infinity are called worlds, concealments (“world,”  “Olam” is from the word “concealment,”  Ha’alama). Step by step, this concealment diminishes, and I rise above it.

This means ascending the ladder of degrees, climbing the rungs of the worlds, rising above concealment, and feeling more and more of reality.

How do we do this? We awaken the state called the world of infinity. Together, we read The Book of Zohar, which describes the connection within the world of infinity, and this very desire awakens that state within us.
[16448]
From Daily Kabbalah Lesson 7/2/10, “The Book of Zohar“

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (8.31.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 3

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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Question: If the feeling inside my desire is a direct appeal to the Creator, then how will my external connection with other people in the form of a ten or a Kabbalistic group help me form a request to the Creator?

Answer: You cannot appeal to the Creator personally. A request for loved ones, for relatives, for children does not help. We see this from our own lives.

It is possible to appeal to the Creator only through the group with a correctly formulated request. If I am connected with the ten and we together develop one common desire, then this desire is felt by the Creator.

I, as Malchut, am at the bottom. The Creator, as Keter, is above. Through the ten Sefirot (Keter, Hochma, Bina, Hesed, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut), I must connect with the Creator. If I do not do this correctly, I will not reach the Creator. And when I appeal through the group, I annul myself.

That is, I have to enter the group, dissolve in it, and then my request will be, to some extent, altruistic and not mine personally.

This is how we appeal to the Creator. Otherwise, we have no possibility of doing this.
[240773]
From the Lesson in Russian, 11/4/18

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What is the difference between the perception of the Light in the Toch (body) and in the Rosh (head)?

In the Toch, it is already a Kli, a vessel of actual reception and adhesion. In the Rosh, however, it is sensation alone, in which the Kli participates only by its presence, not by reception.

All sensations are felt in the Rosh of the Partzuf because perception always takes place in the head.

Therefore, all acts of bestowal and connection ascend from the Guf to the Rosh, drawing nearer to that part which conducts the light.

As a result, the Rosh undergoes change and draws the light into itself more deeply. Then, each time, a reversal occurs, as a consequence of that process, the Guf begins to receive more of the light that has been revealed within the Rosh.
[349295]
From the 2^nd part of the Daily Kabbalah Lesson 10/21/25, “The Study of the Ten Sefirot“

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